2.
The Discourse on Moḷiyaphagguna
12.
He was dwelling at Sāvatthī, etc.
"Monks, there are these four nutriments for the presence of beings or for the support of those seeking birth.
Which four?
Edible food -
gross or subtle, contact is the second, mental volition is the third, consciousness is the fourth.
These, monks, are the four nutriments for the presence of beings or for the support of those seeking birth."
When this was said, the Venerable Moḷiyaphagguna said this to the Blessed One - "Who, venerable sir, takes consciousness as nutriment?" "That is not a proper question," the Blessed One said - "I do not say 'takes.' If I were to say 'takes,' therein the proper question would be - 'Who, venerable sir, takes?' But I do not speak thus. If anyone were to ask me, not speaking thus - 'For what, venerable sir, is consciousness as nutriment?' - this is a proper question. Therein the proper explanation is - 'Consciousness as nutriment is a condition for the production of future rebirth; when that has come to be, there are the six sense bases; with the six sense bases as condition, contact.'"
"Who, venerable sir, touches?" "That is not a proper question," the Blessed One said - "I do not say 'touches.' If I were to say 'touches,' therein the proper question would be - 'Who, venerable sir, touches?' But I do not speak thus. If anyone were to ask me, not speaking thus - 'What is the condition for contact, venerable sir?' - this is a proper question. Therein the proper explanation is - 'With the six sense bases as condition, contact; with contact as condition, feeling.'"
"Who, venerable sir, feels?" "That is not a proper question," the Blessed One said - "I do not say 'feels.' If I were to say 'feels,' therein the proper question would be - 'Who, venerable sir, feels?' But I do not speak thus. If anyone were to ask me, not speaking thus - 'What is the condition for feeling, venerable sir?' - this is a proper question. Therein the proper explanation is - 'With contact as condition, feeling; with feeling as condition, craving.'"
"Who, venerable sir, craves?" "That is not a proper question," the Blessed One said - "I do not say 'craves.' If I were to say 'craves,' then this would be a proper question - 'Who, venerable sir, craves?' But I do not speak thus. If anyone were to ask me, not speaking thus - 'What, venerable sir, is the condition for craving?' - this is a proper question. Therein the proper explanation is - 'With feeling as condition, craving; with craving as condition, clinging.'"
"Who, venerable sir, clings?" "That is not a proper question," the Blessed One said - "I do not say 'clings.' If I were to say 'clings,' then this would be a proper question - 'Who, venerable sir, clings?' But I do not speak thus. If anyone were to ask me, not speaking thus - 'What, venerable sir, is the condition for clinging?' - this is a proper question. Therein the proper explanation is - 'With craving as condition, clinging; with clinging as condition, existence,' etc. Thus is the origin of this whole mass of suffering.
"But, Phagguna, from the complete fading away and cessation of the six sense bases of contact comes the cessation of contact; from the cessation of contact comes the cessation of feeling; from the cessation of feeling comes the cessation of craving; from the cessation of craving comes the cessation of clinging; from the cessation of clinging comes the cessation of existence; from the cessation of existence comes the cessation of birth; from the cessation of birth, ageing and death, sorrow, lamentation, pain, displeasure, and anguish cease. Thus is the cessation of this whole mass of suffering." The second.